張興華. / Thesis (Ph.D.)--Chinese University of Hong Kong, 2011. / Includes bibliographical references (leaves 130-137) / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / Zhang Xinghua.

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Cette thèse analyse le développement de l’identité institutionnelle de la papauté pendant l’époque byzantine, c’est-à-dire la représentation de l’Église romaine dans certaines sources officielles entre l’âge de l’empereur Justinien et la première moitié du huitième siècle. Le dossier des sources se concentre sur les actes des conciles œcuméniques et la production officielle du pouvoir impérial et de la papauté. Le propos est de montrer que loin d’être monolithique, l’identité institutionnelle de la papauté était changeante et fluide, et que les éléments qui la composaient se trouvaient modifiés selon le contexte, les nécessités et les enjeux du pouvoir. L’étude se focalise en particulier sur les disputes ecclésiologiques et les conciles destinés à les résoudre : la controverse des Trois Chapitres et le deuxième concile de Constantinople de l’année 553, la dispute monoénergiste et monothélite qui donne lieu au concile du Latran de l’année 649 et au troisième concile de Constantinople des années 680-681, et le concile quinisexte des années 691-692. Elle incorpore aussi d’autres développements liés à la représentation de la place de l’Église romaine, le rôle des papes, et la réception des conciles œcuméniques. / This dissertation analyses the development of the institutional identity of the Papacy during the Byzantine period, that is, the representation of the Roman Church in some official sources between the age of Emperor Justinian and the first half of the eighth century. The main sources are the acts of the ecumenical councils, as well as the official production of the imperial power and the papacy. The purpose is to show that, far from being monolithic, the institutional identity of the papacy was changing, dynamic and fluid, and the elements that composed it were modified according to the context, the necessities and the relations of power. The study focuses in particular on ecclesiological disputes and the councils aimed at resolving them : the Three Chapters controversy and the Second Council of Constantinople of 553, the monothelite dispute, including the Lateran Council of 649 and the Third Council of Constantinople of 680-681, and the Quinisext Council of 691-692. It also incorporates other developments related to the representation of the place of the Roman Church, the role of Popes, and the reception of ecumenical councils.

John of Damascus was an early eighth century theologian in the Jerusalem Patriarchate. His family supplied financial administrators in Syro-Palestine for most of the seventh century, who were involved in surrendering Damascus to the Arabs if not also to the Persians. They thrived in the sectarian environment under the Umayyads. Numerous Greek Lives paint John in legendary terms; however, these are late and unreliable. I deconstruct the Lives decoupling his timeline from Byzantine Iconoclasm, arguing that there is no evidence and good reason to think that he did not leave the Arab administration because of vexed piety, persecution or administrative language change. Rather, focusing on the chronicler's treatment of John's family, I argue that John left office for his own reasons. I propose that John was instrumental in a quid pro quo: cathedral for patriarchate negotiation. Consequently, the Arabs built the Damascus Mosque on the site of the cathedral church of St John the Baptist, and the (dyothelite) Chalcedonian party moved to Jerusalem, where they reestablished the Jerusalem Patriarchate. Thus, I argue the context of John's polemical works is Jerusalem and patriarchal policy. Further, I argue that John was commissioned to produce something like 'proto-school' texts in the context of debate in the Anastasis with internal Maronite and external West and East Syrian interlocutors. Then I look at one example of John's theological creativity to show how this context impinged on his theological program. John appropriates Maximus the Confessor's term perichoresis and reduces its scope to the Incarnation while moving it into the doctrine of God for the first time. I show that he does this for polemical reasons in order to contravene each of his interlocutors with a simple biblical rhetorical model providing Chalcedonian monks in debate with a simple formula against better educated foes. This thesis demonstrates that reading John out of context fails to appreciate his creative response to these local exigencies.

The Church of England was at a crossroads in 1914 as the First World War began. The war was seen as an opportunity to revitalize it and return it to its role of prominence in society. In comparison to other areas of study, the role of the Church of England during this time period is inadequately examined. Primary sources including letters, diaries, contemporary newspaper accounts and pastors' sermons were used. Also secondary sources provided background and analysis about the people, events and movements of the time. A handful of papers and journal articles that specifically dealt with a particular aspect of the research provided some analysis. This thesis examines the Anglican Church as the war began and during the war both domestically and at the front in order to judge the response it made to the war.

Thesis (M.A. (History studies)) --University of Limpopo, 1980 / Refer to document

In the burgh of Aberdeen in northeast Scotland, the realm's Reformation of 1559-1560 and the subsequent alteration of the religious landscape were unwelcome developments. Although national authorities required reform, the burgh's powerful governing local oligarchy, mainly comprised of wealthy Catholic burgesses, dictated the speed and shape of conformity to the new religion. Existing scholarship on Aberdeen in the 1560s has concentrated on the ways in which Aberdeen's leaders responded to the Reformation rather than the reasons behind those responses. Thus, the purpose of this thesis is to further the understanding of the implementation and interpretation of the Reformation and Reformed Protestantism in Aberdeen from c. 1560 to 1568. Aberdeen's town council records from 1559 to 1568 and kirk session legislation from 1562-1563 and 1568 are the foundational primary sources for this study. Close textual analysis makes visible the many layers of meaning contained within these sources and unearths the common threads that run throughout. Additional primary sources, such Confession of Faith, Book of Discipline, and relevant entries from the records of St Andrews' kirk session, serve to place Aberdeen in the larger national context and, in many aspects, highlight the burgh's comparative religious conservatism. Chapter One of this thesis provides an overview of the national political and religious history from the early 1540s to the early 1570s. Chapter Two focuses on Aberdeen's response to the Reformation Crisis of 1559-1560 and the subsequent implementation of reform from 1560 to 1568 as administered by the burgh's civic authorities. Finally, Chapter Three explores and explains the interpretation of the Reformation and Reformed Protestantism by the town council and the kirk session. This thesis concludes that the town council of Aberdeen deftly maneuvered through the twists and turns of the Reformation and its immediate aftermath and was successful not only in retaining relative local autonomy, but also in restricting the pace and determining the character of reform. Furthermore, the burgh's kirk session sought common ground between Catholicism and Reformed Protestantism in doctrine and discipline and was able to distract attention from matters of religious belief and practice by concentrating on the regulation of moral behavior.

This thesis reports on and analyses the first fifty years, 1887-1937, of the Sisters of Saint Joseph’s ministry in Tasmania. The design of the study is qualitative in nature, employing ethnographic techniques with a thematic approach to the narrative. Through a multifaceted approach the main figures of the Josephite story of the first fifty years are examined. The thesis attempts to redress the imbalance of the representation of women in Australian history and the Catholic Church in particular. The thesis is that as a uniquely Australian congregation the Tasmanian Sisters of St Joseph were focused on the preservation of the original spirit and tradition articulated at their foundation rather than on the development of a unique Tasmanian identity. The thesis argues that it was the formative period that impacted on their future development and the emerging myths contributed to their search for identity. Isolated from their foundations through separation and misunderstanding, they sought security and authenticity through their conservation of the original Rule. The intervention of cofounder Father Tenison Woods in the early months of their foundation served to consolidate a distinctive loyalty to him to the exclusion of Mary MacKillop. Coupled with the influence of Woods were the Irish and intercolonial influences of significant Sisters from other foundations which militated against the emergence of a distinctive Tasmanian leadership. As a Diocesan Congregation the Tasmanian Josephites achieved status as authentic religious within Tasmania and yet were constrained by their Diocesan character. The study identifies the factors that contributed to their development as a teaching Congregation through the impact of the Teacher and Schools’ Registration Act 1906, influence of government regulations on the Woods-MacKillop style of education, and the commitment of the Church to provide Catholic education in the remote areas of Tasmania. The thesis identifies two major formative periods as occurring at the instigation of Archbishops Delany and Simonds at both the foundation and then more significantly after the consolidation phase at the end of the period under examination.

<p>This licentiate thesis is written at the multi-disciplinary research school Identity and Pluralism−and also within the subject of Church History−at the Department of Culture and Communication, University of Linkoping, Sweden.</p><p>In the thesis the rise of the Cell Group Church is explained. Further the Cell Group Church is analyzed with help of questions regarding identity and pluralism. The author conceives a basis of identity, an approach to define cell-structured churches. This basis can in turn constitute a premise for continued research. Furthermore adequate criteria to evaluate the movement are put forth.</p><p>The dissertation poses three main questions. How was the Cell Group Church formed? Is it possible to identify the Cell Group Church with help of identity markers? What criteria are appropriate to use for an evaluation of the Cell Group Church?</p><p>The concept of the Cell Group Church was coined by Dr. Ralph W. Neighbour and it is he and his book ‘Where Do We Go From Here?’ which are the eye-catchers in this thesis. In what way might Neighbour’s own personal development have affected the design? The intention is not to make a psychological study of Neighbour’s persona, but to weigh in some decisive events that are found in Neighbour’s own biography and that might have affected the design of the Cell Group Church. But influence also has occurred from the outside. What has happened when the Cell Group Church has met the congregations of reality in Korea, Singapore, The Ivory Coast and Columbia? What has Neighbour modified and what in the Cell Group Church has endured? Within the given frame, 1965-2006, there has been an interaction going on between Neighbour and his personal development on the one side and his encounters with reality on the other. In this tension a process of reform is growing. The author will highlight what is lasting in this process, what stands for continuity, and what means a change of identity. The method is to begin with historically descriptive but devolves into being analytical.</p><p>This thesis contributes to the basic research in the field of the Cell Group Church. The movement of the Cell Church is a part of a forceful global course of events within Christianity. There are historians of religion and sociologists of religion who mean that a new kind of Christianity is forming in our times. The manner in which the Cell Group Church relates to its contemporary period is interesting both from international as well as Swedish conditions. Is the Cell Group Church an alternative that will replace the churches of old? Can the Cell Group Church contribute to the survival of the churches of old?</p>

<p>In this C-thesis, I investigate the sudden outbreak of the Swedish witch-hunts during the 17^thcentury, mainly focusing on Gävle and Ockelbo in Gästrikland.</p><p>To show the extension of the Swedish witch-hunts, I have included an introductory part of the thesis, where this is described. Another important part of the thesis is the one about views upon women and the functions of their bodies, which had to do with female sexuality. Women were indeed considered a threat, by men in powerful positions, and very often it was sheriffs, judges, commanders and governors who most strongly claimed this.</p><p>People believed that the witches went to Blåkulla, which could be practically anywhere. It could be a mountain, an open area, a rock or a heath. It seems, however, to have been situated far north.</p><p>My investigation mainly concerns the witch-hunts in Ockelbo and Gävle. During this time, Ockelbo was a small, distant village to which a lot of Finnish immigrants arrived in the early 17^th century. In 1674 the vicar of Ockelbo, a man by the name of Tybelius, made known that rumours about witches were going around, and eventually these rumours were all over the area. Tybelius himself questioned the women who were involved.</p><p>A large number of women lost their lives in Gästrikland. Ockelbo was struck hard by the witch-hunts. No less than 69 people were accused of being involved with the Devil and according to the record 14 of these were in fact executed. This is considered quite a large number, since Ockelbo was such a small village.</p><p>Gävle came to be known mainly because of the accusations against Katarina Bure, the wife of the vicar, Peder Fontelius. The vicar had, at an early stage, dissociated himself from all sorts of witchcraft, and he was indeed very sceptical of the journeys to Blåkulla. The mayor of Gävle, a man by the name Falck, disliked Fontelius' opinions, which eventually led to the mayor accusing Fontelius' wife, Katarina, of having brought away children to Blåkulla. This was the first known case in Gävle, and it was to be followed by other cases.</p><p>Children generally played an important role in the witch-hunts, and this was also the case in Gävle. It was not unusual that children testified against their own mothers. One of these children was Johan Johansson Griis, who accused his own mother and sent her to death. He was sent to live with some relatives in Stockholm, where he had soon pointed out a group of innocent women, many of which lost their lives.</p><p>The witch-hunts lasted for 200 years. In Sweden, approximately 300 people were executed.</p> / Uppsatsförfattaren har senare bytt efternamn till "Jäderström".